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161.
试论高校隐性德育课程设计 总被引:15,自引:0,他引:15
高校学生工作即德育工作,虽高等教育质量的生命线,这对于培养新世纪高素质人才具有十分重要的现实意义。高校德育主要是通过德育课程来完成的。高校德育课程由显性德育课程与隐性德育课程两部分构成。实施高校隐性德育课程设计必须深刻理解其内涵及特征,客观确定其价值取向,科学设计其课程内容。 相似文献
162.
边沁的功利主义为苦乐原理、效果论和功利原则这样三个理论基点所构成。这是一个有着内在逻辑困境的三原理。苦乐原理由于没有进行内在的质的区分,为密尔所修正,但密尔的修正突出了苦乐原理与效果论的内在不一致;同时,密尔以自我牺牲来补充功利主义,又暴露了功利主义原则的内在矛盾。还有,密尔以平等权利来为功利主义的最大幸福原理辩护,恰恰表明功利原则并非是可以成为一个理论的基础性原则或终极原则。斯马特的行动功利主义则进一步暴露了功利主义的非正义性特性。功利主义的这样三个典范表明仅仅诉诸功利原则无从走出内在逻辑困境。布兰特援引认知理论以及道义论原则,笔认为这才使功利主义从其困境中走出。 相似文献
163.
164.
新加坡中小学的公民道德教育及借鉴 总被引:5,自引:0,他引:5
借鉴新加坡中小学公民道德教育的成功经验,加强我国学校中的道德教育工作,必须提高认识,加强领导;改进德育课的教学方法,灌输和启发相结合;在各科教学中进行德育渗透;构建学校教育、社会教育、家庭教育一体化的德育网络;注重东西方德育经验的综合利用;强化道德实践,完善学校德育教育质量评价标准。 相似文献
165.
Nathan Crick 《Zygon》2019,54(3):648-664
In an epoch marked by the threat of global warming, the conflicts between science and religion are no longer simply matters that concern only intellectual elites and armchair philosophers; they are in many ways matters that will determine the degree to which we can meet the challenges of our times. John H. Evans's Morals Not Knowledge represents an important provocation for those committed not only to using scientific method as a resource for making moral judgments but also to creating political alliances with religious constituencies. In this important work, Evans argues that most conflicts between science and religion do not concern a clash between two contradictory ways of knowing, but rather a clash over our moral responsibilities and ultimate values. In my response to his work, I suggest that integrating both John Dewey's pragmatic understanding of the moral situation and Kenneth Burke's rhetorical interpretation of motives helps bolster Evans's cause and provides support for a political movement that aims to bridge the divide between science and religion in the epoch of the Anthropocene. 相似文献
166.
康德从抽象的个人建立道德规律,与他所谓的人类的道德史相矛盾。解决的办法:是团体、社会性与集体思想作为个人先在的规定性与责任与道德的源泉。 相似文献
167.
Anna Case-Winters 《Zygon》1997,32(3):351-375
Both science and theology have lately faced a crisis of authority. Their shared realization of the extent to which knowledge is underdetermined by the data and socially constructed provides a kind of common ground for reconsideration of their respective methods of inquiry as well as of the status of the claims they have warrant to make. Both fields are now consciously and critically employing a models approach. This article proposes criteria for assessing models and applies the criteria to one model from each field. The model of understanding evolution as a struggle for existence is considered from the field of science, and the traditional model for understanding the God-world relation as that of a king's relation to his kingdom is considered from the field of theology. Each of these models is evaluated with respect to its credibility, religious viability, and moral adequacy. In each case an alternative analogy is proposed and argued for. 相似文献
168.
Margaret Gilbert 《The Journal of Ethics》1997,1(1):65-84
Can it ever be appropriate to feel guilt just because one's group has acted badly? Some say no, citing supposed features of guilt feelings as such. If one understands group action according to my plural subject account of groups, however, one can argue for the appropriateness of feeling guilt just because one's group has acted badly - a feeling that often occurs. In so arguing I sketch the plural subject account of groups, group intentions and group actions: for a group to intend (in the relevant sense) is for its members to be jointly committed to intend that such-and-such as a body. Individual group members need not be directly involved in the formation of the intention in order to participate in such a joint commitment. The core concept of joint commitment is in an important way holistic, not being reducible to a set of personal commitments over which each party holds sway. Parties to a group intention so understood can reasonably see the resulting action as "ours" as opposed to "theirs" and thus appropriately respond to the action's badness with a feeling of guilt, even when they themselves are morally innocent in the matter. I label the feeling in question a feeling of "membership guilt." A number of standard philosophical claims about the nature of guilt feelings are thrown into question by my argument. 相似文献
169.
Darlene Fozard Weaver 《The Journal of religious ethics》2013,41(4):710-726
Jennifer Herdt's Putting On Virtue argues for the theological and normative superiority of noncompetitive accounts of divine and human agency. Although such accounts affirm the indispensability and sovereignty of divine grace they also acknowledge human agents as active participants in their own moral change. Indeed, Herdt contends we cannot coherently describe the human telos as entailing a transformation of character without affirming that human agents meaningfully contribute to that change. Nevertheless, a recurrent worry in Putting On Virtue is that persons may view their growth in virtue as a personal achievement and that the pleasure of positive self‐regard will displace disinterested—and hence truly virtuous—moral aspiration. This discussion of Herdt's volume sympathetically canvasses her argument. It then looks briefly at the reflexive structure of human agency to consider the relationship between the human telos and the transformation of character, and to encourage a more generous attitude toward positive self‐regard. 相似文献
170.
Thomas F. Tracy 《Zygon》2013,48(2):454-465
When Darwin's theory of natural selection threatened to put Paley's Designer out of a job, one response was to reemploy God as the author of the evolutionary process itself. This idea requires an account of how God might be understood to act in biological history. I approach this question in two stages: first, by considering God's action as creator of the world as a whole, and second, by exploring the idea of particular divine action in the course of evolution. As creator ex nihilo God acts directly in every event as its sustaining ground. Because God structures the world as a lawful order of natural causes, God also acts indirectly by means of creatures. More controversially, God might act directly within the world to affect the course of events; this action need not take the form of a miraculous intervention, if the natural order includes the right sort of indeterministic chance. In each of these ways God's purposes can shape evolutionary processes. 相似文献